Among the many books I have read about the Buddha, his teaching and the philosophy behind his teachings there was one book which inspired me the most and gave me the basic knowledge I need as a person trying to think and live a Buddhist way of life.
This book is What the Buddha taught authored by Ven. Dr. Walpola Rahula Thera. In it dealing with the doctrine of No Soul - Anatta Ven Thera says, According to the teaching of the Buddha the idea of self is an imaginary false belief which has no corresponding reality and that it produces harmful thoughts of Me and Mine, self desire, craving, attachment, hatred, illwill, conceit, pride, egoism and other defilements, impurities and problems. He also adds that it is the source of all the troubles in the w orld from personal conflicts to wars between nations.
This would mean that if one were to act in such a way as to advocate war instead of peace he has either not understood the meaning of Anatta or that he having understood it is unable to put it into practice in daily life.
The Ven. Thera also takes great pain in trying to explain to us what Buddha's teachings were on ethical, spiritual, economic and political aspects. While mentioning that poverty is the course of all human ills he also says that the ancient kings like the governments today tried to suppress such crimes through punishment and that these were futile acts as explained in Kutadanta Sutta. He is very emphatic that this method can never be successful in eradicating crime.
He further states the following. It is too well known to be repeated here that Buddhism advocates and preaches non-violence and peace as its universal message and does not approve of any kind of violence or destruction of life. According to Buddhism there is nothing that can be called a Just war which is only a false term coined and put into circulation to justify and excuse hatred, cruelty, violence and massacre.
Crimes are so common today that even the media men find it difficult to keep track . There is a war in the North where large numbers are being killed or are being made homeless daily. Bomb explosions, killing hundreds and causing vast damages to property have become the order of the day. What we hear is only a fraction of what really happens around us.
There is the talk of national unity and the safeguarding of Buddhism. There is a devolution package proposed by the government and there is a war going on at the same time. Some argue for the devolution while others oppose it and some advocate military solutions to the problem.
Unifying the country through war was tried before by Kings Dutugemunu and Prakrama Bahu, but the results have not lasted. The same problem (in different shades) continue from generation to generation.
Is it not correct to say that even the Maha Sanga has tried its hands in the day to day running of the country either directly or indirectly? Military solutions are the only available means to ending communal disputes, voice a section of the Maha Sanga.
Can wars be fought without hatred and envy ?. For that matter can there even be a political rally or a simple strike without hatred and envy ?.
Buddha's prescriptions to all ills were solutions motivated by universal love and never by violent means. This is something I learned reading the book I mentioned above.
In the final analysis, what are we fighting for and why are we fighting ?. Is it not the result of harmful thoughts of Me and Mine, self desire, attachments, hatred etc. etc. which are once again the result of an imaginary false belief of the Self
On what basis can we justify the killings, no matter who they are done by ?.
I was greatly disturbed reading the excerpts of an interview given by Ven. Dr. Rahula Thera published in the Sunday Times on May 5. In it he had categorically stated that it is correct according to the Damma to "prevent the country being divided and to suppress terrorism through the language of military process. The fact that a disciple of the Buddha by the name of Kosala has fought terrorism fearlessly in the past, does not mean that others too should follow him knowing well that it is against the princ iples of Buddhism.
In the present circumstances it would help a large majority of the people in this country if the Ven. Thera were to explain these contradictory statements he makes and the logic of his reasoning preferably with specific reference to the teaching of the Buddha, since what he is doing now only con
M.G. Chandrasekara.
Bread has charms to soothe small fry The dirt cheap loaf was the P.A.'s cry! A politico's bread is buttered on both sides! "I was taken for a ride!" uncle Tom chides.
With three-fifty bread they had the last laugh The gullible birds were caught with brand-new chaff The more I heard, the less I spoke of bread Where the Pajero-loving heroes fear to tread!
Per capita income-wise, we lead Asia South Many a Lankan lives from hand to mouth! If the price-tag on bread is taken away The freedom of the wild ass comes into play!
"If there is no bread, let them eat cake!" Said Marie Antoinette, for her own sake "Lord, give us this day our daily bread!" As every man's life hangs by a thread!
The wheat-belt proposes; the World Market imposes The Third World disposes; the rupee-value exposes Up goes the bread-price; diminishes its size The baker is wise; the buyer is otherwise!
Worth it giving a trial to rice-flour-bread Lest the motherland will be in the red! Who will bell the cat? voter Simon is crying I fancy upon the words - "Nothing like trying!"
You refused to sign a register Because you can't come and go at your pleasure To hold the sick to ransom, a plan so sinister You are trained to treat, not to administer With you, doctor, is our sympathy Ere long, against you, the masses will rally Your monopoly makes the ministry sick and messy Can the Minister be blind and drowsy? With policies formulated by you for your sake You forced even the unwilling doctors to strike Harassing the patients and drug dependents alike You have exposed your megalomaniac psyche You have relentlessly taken on the DMOA (Diseased, Maimed, Oppressed & Aggrieved) Not one, you are prepared to obey "I am superior, I am indispensable" you would say Finally, you'll be treated with a flash of GOMA No doubt, the doctors are benign And more so to those who can afford the big coin You help people with motives so canine If you bark your income will decline State officers with big privileges and many a perk Luxury life styles prohibitive to other government folk It's against the noble Hippocratic oath Private practice, we, scornfully loathe Striking work for causes wrong or right You try to show your professional might Shameless and infra dig, though it may be You've no audacity to give up p. p. You were revered as "DIVINE" in the yester years Alas! that 'DIVINITY' has diminished as money nears Greed for wealth or professional dignity Is something to be chosen in good sanity Strike is not a weapon nor some sport And more so for esteemed ranks of your sort The Minister is brave and not a timid goat With saboteurs he'll suitably retort No strikes, no agitations, no talks during the previous regime Bicycle chains, razor knives, disappearances were the order of the time Staking human lives is more an ethical crime Let doctors and Minister harmonize like salt and lime
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